According to Jainism, Karma (Sanskrit: कर्म,
kär'mə, kär'mən, Prakrit: कम्म, kä'mmə) means that every
action, every word, every thought produces, besides its
visible, an invisible, transcendental effect. The word karma is
commonly understood to mean "action," but implies both action
and reaction. However, Karma in Jainism conveys a totally
different meaning as commonly understood in the Hindu
philosophy and western civilization. [1] It is not the so
called inaccessible mystic force that controls the fate of
living beings in some inexplicable way. It does not mean
"deed", "work", nor invisible, mystical force (adrsta), but a
complexes of very fine matter, imperceptible to the senses,
which interacts with the soul and causes great changes in it.
The karma, then, is something material (karmapaudgalam), which
produces in the soul certain conditions, even as a medical pill
which, when introduced into the body, produces therein manifold
effects.[2] Hermann Kuhn, quoting from Umasvati's Tattvartha
Sutra, describes karma as "…a mechanism that makes us
thoroughly experience the themes of our life until we gained
optimal knowledge from them and until our emotional attachment
to these themes falls off." [1]

According to Robert J. Zydenbos, Jainism can
be considered a kind of system of laws, but natural rather than
moral laws. In Jainism, actions that carry moral significance
are considered to cause certain consequences in just the same
way as, for instance, physical actions that do not carry any
special moral significance. When one holds an apple in one's
hand and then lets go of the apple, the apple will fall: this
is only natural. There is no judge, and no moral judgment
involved, since this is a mechanical consequence of the
physical action. [3]

According to Jainism, consequences
occur when one does something that is harmful. Rather than
assume that moral rewards and retribution are the work of a
divine judge, the Jains believe that there is an innate moral
order to the cosmos, self-regulating through the workings of
karma. Morality and ethics are important not because of a god,
but because a life that is led in agreement with moral and
ethical principles is considered beneficial; it leads to a
decrease and finally to the total loss of karma, which in turns
leads to ever increasing happiness.[3] In these ways it is
similar to some other Dharmic religions, especially
Buddhism.

As all actions have consequences, some
immediate, some delayed, others in future incarnations, the
doctrine of karma must be considered not in relation to one
life only, but with an understanding of reincarnation. In fact,
it forms a central and fundamental part of Jain faith and is
intricately connected to other concepts like transmigration,
reincarnation, liberation, ahimsa, and non-attachment to name a
few. Hence it is not surprising that since ages Jains have
produced abundant of doctrinal material dealing with the karmic
mechanism, causes of karmas, types of karmas, nature and
duration of karmas, liberation from karmas and like.

The Concept: Material Karmic Particles

In Jainism, karma is referred to as karmic
dirt, as it consists of very subtle and microscopic particles
that cannot be perceived by our senses i.e. pudgala that
pervade the entire universe. [4] They are so small that one
space-point (smallest possible extent of space) contains
infinite times infinite karmic particles. These material Karmas
are called dravya karma and the resultant emotions of pleasure,
pain, love, hatred etc are called bhaav karma i.e. psychic
karmas. The relationship between the material karmas and
psychic karmas is that of cause and effect. The material karmas
give rise to the feelings and emotions in the worldly souls,
which, in turn, cause the influx and bondage of fresh material
karmas.

Karmic matter is actually the agent that
enables us (our consciousness) to act within the material
context of this universe. When attracted to our consciousness,
they are stored in our interactive karmic field i.e. karmic
sharira. They are attracted to the soul on account of
vibrations created by activities of mind, speech and body and
stick to the soul due to various mental dispositions. Thus the
karmas are the subtle matter surrounding the consciousness of a
soul. When these two components i.e. consciousness and karma
interact, we experience the life as we know it at present.

Mechanism of Karma

Karmas are often wrongly interpreted as a
method for reward and punishment of a soul for its good and bad
deeds. In Jainism, there is no question of there being any
reward or punishment, as each soul is the master of its own
destiny. The karmas can be said to represent a sum total of all
unfulfilled desires of a soul. They enable the soul to
experience the various themes of the lives that it desires to
experience.[1] They ultimately mature when the necessary
supportive conditions required for maturity are fulfilled.[4]
Hence a soul may transmigrate from one life form to another for
countless of years, taking with it the karmas that it has
earned, until it finds conditions that bring about the fruits.
Similarly, heavens and hells are often viewed as places for
eternal happiness or eternal damnation for good and bad deeds.
But according to Jainism and some other Dharmic religions,
they, including earth, are simply the places which allow the
soul to temporarily experience its unfulfilled desires.

For example, a person who is good and
virtuous all his life indicates a latent desire to experience
good and virtuous themes of life. Therefore, he attracts karmas
that will ensure that his future births allow him to experience
and manifest his virtues and good feelings unhindered. In this
case, he may take birth in heaven or in a prosperous and
virtuous human family. A person who has always indulged in
immoral deeds with a cruel disposition indicates a latent
desire to experience cruel themes of life. As a natural
consequence, he will attract karmas which will ensure that he
is reincarnated in hell to enable him to experience the cruel
themes of life unhindered, as the environment in hell is
conducive of such life. There is no retribution, judgment or
reward involved.

Hence whatever suffering or pleasure
that a soul may be experiencing now is on account of choices
that it has made in past. That is why Jainism stresses pure
thinking and moral behavior. Apart from Buddhism, Jainism may
be the only religion that does not invoke the fear of God as a
reason for moral behavior.

Karmic process

A soul is in bondage with karma since
beginingless time. It is not thought that soul was originally
pure and that at certain point of time it lost purity by
attracting karma. As such Jainism is not concerned with the
fall of man. The soul is in association with the karmas by
continuous attraction and disintegration of karmic particles.
The entire karmic process can be understood by understanding as
to what causes the karmic bondage, what is the nature and
duration of karmic bonds, how the karmas bear fruit, how the
karmas can be modified and how one can attain release from the
karmas.

Causes of karmic
bondage

Karmas are attracted by the activity of
mind, speech and body influenced by various passions.

Irrationality (mithyatva), non-restraint
(avirati), carelessness (pramada), passions (kashaya) and
activities of mind, speech and body (yoga) result in karmic
bondage.[4] The influx of karmas is called asrava and the
resultant bondage is called bandha. According to Jainism, even
the mental disposition of a person results in the karmic
bondage. For example, an intense desire to kill also attracts
the karmic particles and results in the karmic bondage even if
no one is actually killed. Hence, Jains attach a lot of
importance to purity of thought.

The Tattvartha Sutra identifies the
following elements in the process of attachment of karmas:

* Activity (yoga) attracts the karmic
matter to our consciousness[5]

* Negative emotions like anger,
pride, greed and deceit cause the bondage between the karma and
our consciousness.[4]

* The nature and intensity of our
emotions determine the strength of these bonds i.e. nature,
duration and quantity of the karmas so attracted.[4]

The karmas are attracted to the
consciousness of the soul by combination of the following four
factors[4]:

1. The instrumentality of our actions. We
act by either through

a. body i.e. physical action,

b. speech i.e. verbal action, or

c. mind i.e. thoughts

2. The process of action. This includes
whether we

a. only decide or plan to act,

b. make preparations for the act e.g.
like collecting necessary materials, or

c. actually begin the action

3. The modality of our action, including if
we

a. we ourselves carry out the
act,

b. we instigate others to carry out
the act, or

c. we give our silent approval for
the act

4. The motivation for action. This includes
which of the following negative emotions that actions is
motivated by.

a. Anger

b. Greed

c. Pride

d. Manipulation or deceit

Thus a karma is attached to a soul in a
combination of any one element of the above four factors. Due
to this, there are 108 ways with which the karmas are
attracted.

Experiencing the effects of the karmas

How one experiences the effects of the karma
depends on [4]:

* Prikriti - The nature or type of
karma.

* Stithi - The duration of the karmic
bond. Up to the time it does not activate, the karmic bond
remains latent and bounded to our consciousness. Although
latent karma does not affect the soul directly, its existence
alone limits spiritual growth.

* Anubhava – Intensity of karmas.
This determines the power of karmas and its effect on the
soul.

* Pradesha – Quantity of karmic
matter that gets activated.

Duration, intensity and quantity are
determined by the intensity of our emotional engagement at the
time of the binding of the karmas. The type or nature of the
karmas bound depends on the nature of the activity that bound
the karma in first place.

How the karmas bear results

The consequences of karma are inevitable.
The consequences may take some time to take effect but the
karma is never fruitless. To explain this, a Jain monk,
Ratnaprabhacharya once said, "The prosperity of a vicious man
and misery of a virtuous man are respectively but the effects
of good deeds and bad deeds done previously. The vice and
virtue will have their effects in their next lives. In this way
the law of causality is not infringed here."[6]

The latent karma becomes active and bears
fruit when the supportive conditions arise.[4] A great part of
attracted karma bears its consequences with minor fleeting
effects, as generally most of our activities are influenced by
mild negative emotions. However, those actions that are
influenced by intense negative emotions cause an equally strong
karmic attachment which usually does not bear fruit
immediately. It takes on an inactive state and waits for the
supportive conditions as to time, place, and environment to
arise for it to manifest and produce effects. If the supportive
conditions do not arise, the respective karmas will manifest at
the end of maximum period for which it can remain bound to the
soul. There are certain laws of precedent among the karmas
according to which the fruition of some of the karmas may be
deferred but not absolutely barred.

Modifications of karma

While Jainas hold the karmic concequences as
inevitable, Jain texts also hold that it is possible to
transform and modify the effects of the karmas. The following
are the states and transformation of karmas as described in
Pancha Sangrah by 9th Century Jain Acharya Chandrsi
Mahattar[7]:

1. Udaya - operation of karmas, or
the state of fruition of karmas and the state where the karmic
effects are felt.

2. Udirana - premature operation,
such as when certain karmas become operative before their
predetermined time. When a certain karma is already operative,
similar type of karma can be made operative.

3. Utkarshan - augmentation, or
subsequent increase in duration and intensity of the karmas due
to additional negative emotions and feelings.

4. Apkarshan - diminution, or
subsequent decrease in duration and intensity of the karmas due
to positive emotions and feelings.

5. Sankraman - mutation, or
conversion of one sub-type of karmas into another sub-type.
Mutation does not occur between types. For example, pap (bad
karma) can be converted into punya (good karma), both being of
same sub-type.

6. Upashaman - state of subsidence.
During this state the operation of karma does not occur. The
karma becomes operative only when the duration of subsidence
ceases.

7. Nidhatti - prevention, or state
where premature operation and mutation is not possible but
augmentation and diminution is possible.

8. Nikaachana - invariance. For some
sub-types, no transformation or modifications are possible, the
consequences are the same as were established at the time of
bonding.

It is evident that according to Jain karma
theory, our thoughts and feelings are quite important, not only
at the time of binding the karmas, but also for its operation
and modifications.

Release from karmas

The shedding or Nirjara of karmic dust or
karmas is possible by austerities, detachment, repentance
and devotion to Arihants and Siddhas.

Once attached to the karmic field, the
karmas drop off only after they bear the necessary fruits or
results for the soul (Udaya). It is possible to stop the influx
of karmas (samvara) as well as shed the karmas (nirjara) by
maintaining equanimity and detachment and by practicing penance
and repentance for various deeds.[8] This leads to liberation
and this is the basis of Jain philosophy. According to Jainism,
the influx, bondage, stoppage, and shedding of karmas and
salvation are solely functions of the soul. Unlike in Hinduism,
God has no role to play in Jainism as a dispenser of
karmas.

According to Jainism, karmic consequences
are unerringly certain and inescapable. No divine grace can
save a person from experiencing its consequences. Only practice
of complete equanimity and detachment and practice of
austerities can modify or alleviate the consequences of the
karmas. In some cases there is no option but to accept the
karmas with equanimity. Some Jain stories show how even
Mahavira had to bear the brunt of his previous karmas before
attaining enlightenment.

Types of Karmas

There are eight types of karmas, categorized
into four Ghatiya and four Aghatiya karmas.[4]

Ghatiya karmas

2. Perception-obscuring karma
(Darshanavarniya karma) – These karmas diminish the powers of
Perception of a soul.

3. Deluding karma (Mohaniya karma) -
These karmas are an instrumental cause of destruction the
soul's right belief and right conduct. Of all karmas, deluding
karma is the most difficult to overcome. Once this is
eradicated, liberation is ensured.

When Ghatiya karmas are totally destroyed,
the soul attains kevaljnana or omniscience. Liberation is
guaranteed for such souls in the same lifetime as soon it burns
off the Aghatiya karmas also.

Aghatiya karmas

These do not affect the soul directly;
rather, they have an effect on the body that houses the soul.
These are:

1. Lifespan-determining karma (Ayu
karma) – These karmas determine the subsequent states of
existence and lifespan therein after death. The soul gets
locked either into subhuman (Tiryanch), infernal (Naraki),
human (Manushya), or celestial (Dev) bodies for its next
birth.

3. Status-determining karma (Gotra
karma) - The fruition of these karmas gives one high status or
low status in society.

4. Feeling-producing karma (Vedaniya
karma) - These karmas become an instrumental cause of the
interruption of the soul's uninterrupted happiness (Avyabadh
sukha). As a result of this, the soul remains agitated.

As soon as the soul releases Aghatiya
karmas, it attains moksha or liberation.

Each of these types has various sub-types.
The Tattvartha Sutra generally speaks of 148 types and
sub-types of karmas.

Duration of Karmas

The maximum duration of attachment of karma
is 70 kotakoti[9] sagaropama[10] and minimum time is less than
one muharta[11].The maximum and minimum time for which the
karmas remain bound to our consciousness depends on the type of
karma which is as follows :-

Type of Karma

Maximum duration

Minimum duration

Jnanvarniya Karma

30 Kotakoti Sagaropama (3000 trillion
sagaropama years)

<1muhurta (less than 48 minutes)

Darsanavarniya Karma

30 Kotakoti Sagaropama (3000 trillion
sagaropama years)

<1muhurta (less than 48 minutes)

Mohaniya Karma

70 Kotakoti Sagaropama (7000 trillion
sagaropama years)

<1muhurta (less than 48 minutes)

Antraya Karma

30 Kotakoti Sagaropama (3000 trillion
sagaropama years)

<1muhurta (less than 48 minutes)

Ayu Karma

33 Sagaropama (33 sagaropama years)

<1muhurta (less than 48 minutes)

Nama Karma

20 Kotakoti Sagaropama (2000 trillion
sagaropama years)

8 Muhurta (6 hrs and 24 min)

Gotra Karma

20 Kotakoti Sagaropama (2000 trillion
sagaropama years)

8 Muhurta (6 hrs and 24 min)

Vedniya Karma

30 Kotakoti Sagaropama (3000 trillion
sagaropama years)

12 Muhurta (9 hrs and 36 min)

Rationale of karmic theory

Jains cite inequalities, sufferings, and
pain as evidence for the existence of Karma. The theory of
karma is able to explain day-to-day observable phenomena such
as inequality between the rich and the poor, luck, differences
in lifespan, and the ability to enjoy life despite being
immoral. These disparities and sufferings can be explained as
being on account of previously accumulated karmas.

Jains believe that they never have to be
apologetic about sufferings, pain and unhappiness as God's
creations, nor do they need to believe in Satan as a creator of
evil. Instead, they believe each individual is empowered by
making himself responsible for his own happiness as well as
salvation.

Relationship of karma with other
concepts

The Jain theory of karma is consistent with
other concepts like soul, reincarnation, Ahimsa, God, and
moksha. Reincarnation and transmigration of the soul ensures
that the karmas are carried forward to the next lives to bear
fruits when conditions are right. The concept of ahimsa or
non-violence is also consistent with karmic theory. As the
doctrine of transmigration of souls includes rebirth in animal
as well as human form, it creates a humanitarian sentiment
amongst all life forms.[12] The law of karma also effectively
precludes God as creator and operator of universe.

Scientific interpretation of karma

Jainism postulated the existence of karmic
matter as extremely subtle and microscopic particles that
cannot be perceived by senses or measurements some two
millennia before modern science proved the existence of atoms
and subatomic particles. However, these elementary particles,
or at least those that have been discovered, certainly cannot
be equated with karmic particles. Some authors have sought to
explain the concept of karmic particles in the context of
modern science and physics. Hermann Kuhn points out that while
the idea that "karmic molecules" exists may not yet be proven,
we only need to recall that science found proof of the
existence of molecules in 1906 and atoms in 1920. Anyone who
would have suggested that these "indivisible" particles were
made up of even subtler units like quarks and leptons only a
hundred years ago may have been dismissed, though such theories
were in existence. With regards to interaction of consciousness
and karmic matter, he states that it can be easily understood
considering that ideas like the mind fundamentally affecting
matter are now accepted in scientific circles. He further
states, "…that science has not discovered karmic matter yet
does not state anything against its existence." K. V. Mardia,
in his book The Scientific Foundations of Jainism, has
interpreted karma in terms of modern physics, suggesting that
the particles are made of karmons, dynamic high energy
particles which permeate the universe.[27] However, most
scientists do not consider karma theory to be within the bounds
of science, as many believe it is a non-testable idea and so
cannot be considered science.[28]

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